Memory as discourse in Harold Pinter's old times, betrayal and a kind of Alaska

This paper aims at developing the topic of identity and the narration of the self through the other in Harold Pinter’s plays Old Times, Betrayal and A Kind of Alaska. In these plays Pinter deploys strategies to convey multiple implications which are based on the power of memory in which the structure of the plays is concocted.

Between the lines: Konrad Wolf's 'Mama, ich lebe' and the dilemmas of betrayal

The article offers a close reading of Konrad Wolf’s anti-fascist Second World War film 'Mama, ich lebe' (DEFA, 1977). 'Mama, ich lebe', like all East German films about the Nazi past, deals with the re-founding of post-war Germany. Unlike the usual approach which focused on political redemption of the past crimes, Wolf’s approach explores rupture and failure of political agency as the pre-condition for a new beginning. The rupture is effected by the defection of four Wehrmacht soldiers who decide to cooperate with the Soviet enemy. Their betrayal of the national collective is ethically motivated and arises from their responsibility for the Soviet ‘other’. Its radicalness opens up a moment of utopian freedom and conciliation for the traitors. Yet the back side of betrayal is insecurity and confliction with regard to their role and roots. While the four meet their role as traitors with self-deception about their ambivalent position, they are eventually forced to acknowledge their position as one of self-defeat. Their ‘ethical betrayal’ (Parikh 2009) does therefore not lead to utopian fulfilment but to the traitors’ expiatory sacrifice as the only form of accountability and self-justification. In Wolf’s film antifascism as a tale of political redemption is thus revised and becomes a tale of necessary individual atonement.

Mythologizing Greed and Betrayal in the Strait of Magellan in Juan de Miramontes' Armas Antarticas

Taking as a starting point Antonio Sanchez Jimenez's recent work on the myth of Jason in Lope de Vega's El Vellocino de Oro, this article examines the myths of Jason and Leander in Juan de Miramontes Zuazola's epic, Armas antarticas (1608-1609). After exploring the explicit allusions to the myths in the epic, I analyse an implicit reference to Leander in the portrayal of Tome Hernandez, the only survivor of the failed sixteenth-century Spanish settlements in the Strait of Magellan. As it turns out, Hernandez was rescued by the English pirate, Thomas Cavendish. In evoking the myth of Leander on the southern coast of Chile, Armas antarticas recalls Alonso de Ercilla's self-description in La Araucana (1569, 78, 89) as analysed by Ricardo Padron. However, I contend that the representation of Hernandez is best understood in comparison to Juan Boscan's Leandro (1543), the fullest and most widely disseminated Spanish version of the tale in the sixteenth century. Appealing to the Leander myth allows Armas antarticas to turn away from a focus on the role of greed in colonization. Yet shadows of Jason still lurk behind the portrayal of Hernandez, which raise other serious ethical questions for the Spanish Empire concerning piracy and loyalty as these play out in the Strait of Magellan. This essay shows that the poetic portrayal of Hernandez and Cavendish ends up exhibiting the same ambiguities associated with piracy as analysed by Daniel Heller-Roazen.

The Betrayal of Christ

Sassetta (Stefano di Giovanni); 1 ft. 2 3/4 in. x 1 ft. 11 1/4 in.; tempera on poplar

The Basilewsky Situla, top row, Christ washing the Disciples' Feet, and The Betrayal of Christ; bottom row, Christ appearing to the Women and Christ appearing to the Apostles

4 17/32 in.x 1 ft. 3 55/64 in.x 6 19/64 in.; carved ivory

False security; the betrayal of the American investor

Mode of access: Internet.

The betrayal of John Fordham /

Mode of access: Internet.

Communism and Carnival: Ralph de Boissieres Crown Jewel and its Australian Context

The Australasian Book Society (ABS) was established in Melbourne in 1952 by a small group ofleft-leaning writers, unionists and literary supporters. It was inspired in part by the success of Frank Hardy's scandalous novel of Labar betrayal, Power Without Glory, which in 1950 had been published independently - and printed secretly - outside the commercial publishing networks. Many of those involved were communists but although the ABS came to operate in accord ,..rith Communist Party cultural politics it was never Simply a Party front nor did it publish only communist writers or communist texts. For the most part it operated under a broader notion of 'progressive' , nationalist or democratic literature.

Infidelidade e ciúme no relacionamento amoroso e sexual

RESUMO: O presente estudo tem como objectivo avaliar a relação, por género, entre a infidelidade, o ciúme e a satisfação sexual. Para tal foi utilizada uma amostra de 186 sujeitos, de ambos os sexos, que preencheram um protocolo que incluía como medidas de avaliação um questionário de dados demográficos,um de envolvimentos românticos e sexuais, um de reacções emocionais à infidelidade do parceiro, o Multidimensional Jealousy Scale (Pfeiffer & Wong, 1989), o Big Five Inventory (Benet-Martinez & Oliver, 1998) e o Index Sexual Satisfaction (Hudson, Harrison & Crosscup, 1981). Foram encontradas diferenças entre géneros face à infidelidade, sendo que os homens consideram pior uma infidelidade sexual e as mulheres uma infidelidade emocional. A insatisfação sexual associou-se positivamente ao ciúme, em ambos os sexos, contudo, nas mulheres associou-se positivamente a duas dimensões do ciúme enquanto nos homens apenas se associou a uma. O ciúme associou-se de forma positiva com alguns sentimentos como traição, engano, ódio, rejeição ou desilusão, face à infidelidade, em ambos os sexos, o que parece indicar que ambos os sexos reagem aos dois tipos de infidelidade, contudo diferenciam-se na experiência dos sentimentos a ela associados. ABSTRACT: This study aims to assess the relationship, by gender, between infidelity, jealousy and sexual satisfaction. To this end it was used a sample of 186 individuals of both sexes, who completed a protocol that included evaluating measures such as one questionnaire assessing demographic data, one of sexual and romantic entanglements, and another one of emotional reactions to infidelity of the partner, Multidimensional Jealousy Scale (Pfeiffer & Wong,1989), the Big Five Inventory (Benet-Martinez & Oliver, 1998) and Sexual Satisfaction Index (Hudson, Harrison & Crosscup, 1981). Gender differences were found in relation to infidelity, while men consider worse sexual infidelity, women consider it emotional infidelity. Sexual dissatisfaction was positively associated with jealousy in both sexes, however, in women it was positively associated with the two dimensions of jealousy while in men it was associated with only one. Jealousy was associated positively with some feelings of betrayal, deceit, hate, rejection or disappointment towards infidelity for both sexes, suggesting that both sexes respond to the two types of infidelity, however they differ when experiencing feelings associated with it.

Choosy moral punishers.

The punishment of social misconduct is a powerful mechanism for stabilizing high levels of cooperation among unrelated individuals. It is regularly assumed that humans have a universal disposition to punish social norm violators, which is sometimes labelled "universal structure of human morality" or "pure aversion to social betrayal". Here we present evidence that, contrary to this hypothesis, the propensity to punish a moral norm violator varies among participants with different career trajectories. In anonymous real-life conditions, future teachers punished a talented but immoral young violinist: they voted against her in an important music competition when they had been informed of her previous blatant misconduct toward fellow violin students. In contrast, future police officers and high school students did not punish. This variation among socio-professional categories indicates that the punishment of norm violators is not entirely explained by an aversion to social betrayal. We suggest that context specificity plays an important role in normative behaviour; people seem inclined to enforce social norms only in situations that are familiar, relevant for their social category, and possibly strategically advantageous.

On Intellectus Agens and Aristotellian separate substances: Aquinas' waterloo

The present paper deals with Saint Thomas's commentary to Aristotle's De Anima III, in wich we find the famous analogy of light. It is sustained that due to the limitations of the analogy, Saint Thomas is forced to introduce a series of Neo-platonic elements incompatible with Aristotle's philosophy. The author means to explain this "betrayal" to Aristotle's philosophy by one of his most credited commentators. It is concluded that in order to reconcile the pagan world with the Catholic theology, Thomas Aquinas needs to redirect Aristotle through a less economical argument; that is, the introduction of the Intellectus Agens

Satama sydämettömässä maailmassa?

Kirjallisuusarvostelu

Porous Bodies, Porous Minds. Emotions and the Supernatural in the Íslendingasögur (ca. 1200–1400)

In my PhD Thesis, I study the conceptions and representation of emotions in medieval 13th and 14th-century Iceland. I have used Icelandic saga literature as my source material and Icelandic Family sagas (Íslendingasögur) as my main sources. Firstly, I wished to explore in my study the medieval Icelandic folk theory of emotions: what emotions were thought to be, from what they originated and how they operated? Secondly, in earlier research it has been shown that emotions were seldom described in Íslendingasögur. They were mostly represented in dialogue, poetry or in somatic changes (e.g. turning pale). Consequently, I examined whether medieval Icelanders had alternative emotion discourses in literature, in addition to the usual manner of representation. My study consists of qualitative case studies, and I have analysed the sources intertextually. I suggest that medieval Icelanders regarded emotions as movements of the mind. The mind existed in the heart. As a consequence, emotions were considered physical in nature. The human body and therefore also the human mind was considered porous: if the mind of the person was not strong enough, supernatural agents and forces could penetrate theboundaries of his/her body as winds or sharp projectiles. Correspondingly, minds of strong-willed people could penetrate the minds of others. As a result, illness and emotions could upspring. People did not always distinguish between emotions and physical illnesses. Excessive emotions could cause illness, even death. Especially fear, grief and emotions of moral responsibility (e.g. guilt) made people vulnerable to the supernatural influence. Guilt was considered part of the emotional experience of misfortune (ógæfa), and in literature guilt could also be represented as eye pain that was inflicted upon the sufferer by a supernatural agent in a dream. Consequently, supernatural forces and beings were part of the upspring of emotions, but also part of the representation of emotions in literature: They caused the emotion but their presence also represented the emotional turmoil in the lives of the people that the supernatural agents harassed; emotions that had followed from norm transgressions, betrayal and other forms of social disequilibrium. Medieval readers and listeners of the Íslendingasögur were used to interpreting such different layers of meaning in texts.